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SHABBAT SCHEDULE Early Minha 6:25pm

Shir Hashirim: 6:40pm

Candle Lighting: 7:45pm

Second Minha 7:50pm

Sefirat Haomer & Shema 8:42pm

Shaharit Netz Minyan: 5:30am

Shaharit: 8:30am Youth Minyan: Recess

Zeman Keriat Shema 9:15am

2nd Zeman Keriat Shema 9:54am Daf Yomi Marathon Recess

Shiur Recess

Minha: 7:25pm Followed by Seudat Shelishit,

Children’s/Teenager Program, & Arvit

Shabbat Ends: 8:45pm

Rabbenu Tam 9:16pm

We would like to remind our Kahal Kadosh to please Donate wholeheartedly towards our Beautiful Kehila. Anyone

interested in donating for any occasion, Avot Ubanim $120, Kiddush $350, Seudat Shelishit $275, Weekly Bulletin

$150, Weekly Daf Yomi $180, Daf Yomi Masechet $2500, Yearly Daf Yomi $5000, Weekly Breakfast $150, Daily

Learning $180, Weekly Learning $613, Monthly Rent $3500, & Monthly Learning $2000, Please contact the Board

Thanking you in advance for your generous support. Tizke Lemitzvot!

Kahal Kadosh, This is the 10th Week that our

Beautiful Bet Hakenesset has been closed due to

the unfortunate spread of the Corona Virus.

Hashem should speedily remove from us this

pandemic and cure all of Am Yisrael Amen.

We have a few daily Shiurim on Zoom. Please

take advantage & Zoom in to what’s important

in life! New Shiurim!

Shavuot is this Thursday Night, Friday, &

Shabbat

We would like to wish a Hearty Mazal

Tov to our Dear Jonathan & Esty

Edderai on the birth of a Baby Boy. They

should see him grow in Torah, Ulhupa,

Ulmassim Tovim Amen! Mazal Tov to

Dr. & Mrs. Jean Jacques Edderai & Mr.

& Mrs. Jack Imir!

WEEKLY SCHEDULE SUNDAY

Shaharit: 5:50am

Shaharit #2 7:45am

Minha/Arvit 7:50pm Followed by Teenager Program

& Mishnayot In Recess

MONDAY TO FRIDAY Shiur Recess

Shaharit 5:50am

Hodu Approx: 6:10am

Daf Yomi 6:55am

Shaharit #2 7:45am

Minha 7:50pm

Arvit 8:20pm

Shiur 8:50pm

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If anyone would like to contact our Synagogue, please feel free to email info@hechalshalom.org

Torah Teasers (AISH)

1. A major census is recounted in the parsha. Where else in the book of Numbers is there a census of the Jews? 2. Which nasi (tribal leader) has the same first name as a nasi (national president) in the time of the second Temple? 3. In this parsha, with respect to which two people does the Torah explicitly state that he has no sons? 4. Which nasi (tribal leader) is the brother-in-law of Aharon the High Priest? 5. Which two people in this parsha are explicitly called a "firstborn"? 6. Whose death is mentioned in this parsha? (2 answers) 7. Which of the 10 plagues is mentioned in this parsha? 8. Which relative of Moshe shares the name of an ancient city in the land of Israel? 9. The name of which "mysterious" animal appears six times in this parsha? 10. Which five members of the same immediate family have names that begin with the same Hebrew letter?

Answers 1) In parashat Pinchas, in the last year of the 40-year journey in the desert, another census is taken of the Jews (Numbers

26:1).

2) Gamliel ben Pedatzur, from the tribal of Menasheh (Numbers 1:10), shares a first name with the famous nasi and great

sage of the second Temple era - Rabban Gamliel.

3) The Torah states that the eldest sons of Aharon, Nadav and Avihu, have no sons of their own (Numbers 3:4).

4) Nachshon ben Aminadav, the tribal leader of Yehudah, is the brother-in-law of Aharon. Aharon is married to Elisheva, the

sister of Nachshon (Exodus 6:23).

5) Reuven, the son of Yaakov (Numbers 1:20), and Nadav the son of Aharon (Numbers 3:2), are each called a firstborn.

6) The deaths of Nadav and Avihu are mentioned (Numbers 3:4).

7) The deaths of the Egyptian first born is referenced in the law of redemption of first born sons (Numbers 3:13).

8) Number 3:19 mentions Moshe's uncle Chevron (the brother of Moshe's father Amram), who shares the name of a well-

known ancient city in the land of Israel where the Patriarchs and Matriarchs are buried (Genesis 23:19).

9) Before being transported, many of the Tabernacle vessels are covered with skins of the tachash animal (Numbers 4:6, 8,

10, 11, 12, 14). The identity of this animal is not conclusively known (see Rashi - Exodus 25:5).

10) Five members of Aharon's family the High Priest all have names beginning with the letter alef: Aharon, his wife Elisheva,

and their three sons: Avihu, Elazar and Itamar

Refuah Shelema List Men Women

• Yosef Zvi Ben Sara Yosefia,

• Yosef Haim Ben Mesouda

• Mordechai Ben Brucha Malka

Shmalo,

• Yizhak Abraham Ben Sheli,

• Yosef Yizhak Ben Sara Hana,

• Mordechai Ben Miriam,

• Meir Raymond Ben Mathilde

• Menahem Ben Shira

• Aviv Ben Luba Miriam

• Mordechai Ben Mercedes

• Isaac Ben Mesoda,

• Haim Ben Marcelle,

• Yizhak Ben Simja

• Reuben Ben Eta,

• Michael Ben Aliza,

• David Ben Freha Rina

• Refael Ben Clara

• Netanel Sayegh Ben Rosa

• Eliyahu Ben Mazal

• Shalom Gibly Ben Fortuna

• Yaakov Ben Simha Alegria

• Simja Bat Esther,

• Rachel Bat Sarah,

• Nina Bat Rachel,

• Gitel Rina Bat Yael,

• Miriam Bat Sofy,

• Rahma Bat Simha

• Esther Bat Fortuna

• Malka Bat Dina

• Raizel Bat Miriam

• Leah Bat Rivka

• Camouna Bat Fortuna

• Sol Bat Perla

• Sara Ledicia Bat Mesoda,

• Alegria Simha Bat Esther,

• Naomie Bat Rarel Adda,

• Malka Bat Joyce Simja,

• Sivan Simha Bat Yehudit,

• Natalie Rachel Bat Nancy,

• Abigael Haya Bat Esther

• Madeleine Bat Esther

• Nurit Jacqueline Bat Rahel

• Marcelle Mesoda Bat Alegria

• Eva Bat Yael Khayat

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Community Announcements (It is YOUR Community, make the most of it!)

Miscellaneous Announcements:

• This Week’s Congregational Kiddush has been Cancelled

• The Kiddush Club Initiative. Anyone interested donating a Kiddush Please kindly contact the Board. Tizke

Lemizvot!

• This Week’s Seudat Shelishit has been Cancelled

1. This Week’s Breakfast has been Cancelled

Anyone interested in sponsoring Breakfast for this week or on any day please contact the Board.

• This Week’s Daf Yomi is still available for Sponsorship!

• If anyone is interested in creating a weekly class in your house or an individual class, please do not hesitate to contact the Board.

• We are trying to update our Congregant’s contact information. We would like to start sending texts about different Events and

Shiurim. We would also like to start emailing the weekly bulletin. We would like to start a list of Nahalot/Azkarot/Yahrzeits.

We would also like to make a Refuah Shelema list. Please send your contact information to the Board at info@hechalshalom.org

• Please feel free to contact any of the board members either in person, or via email with suggestions or comments. Our email

addresses are:

Important Message!!!

• Tefillot of Shabbat Normal. Haftarah of Mahar Hodesh! We add in Shabbat Morning Birkat

Hahodesh for Rosh Hodesh Sivan (Sunday). By Minha we don’t say Tzidkatecha. On Mosae

Shabbat we add Barechi Nafshi, Rosh Hodesh Libracha Lechaim Tovim Ulshalom right before

Amida. We don’t say Shuva and start Orech Yamim… Regular Havdalah. There are no

Tahanunim for the first Twelve days of Sivan. If one is praying alone on Rosh Hodesh they say

Hallel without a Beracha. Hodesh Tov!

Eruv Update: Surfside: The Eruv in Surfside now includes the walking paths along the beach. Pushing strollers and carrying is

permitted on the paths, but not beyond the path or onto the beach. Bal Harbour: The Eruv in Bal Harbour included the inner (western) walking path only. The pier at Haulover Cut is not included.

• Due to the recent reorganization of seats in the Bet Hakenesset, We are happy to announce the NEW possibility of purchasing seats

in the Bet Hakenesset. For more information, please contact the Board.

• Before hanging up anything anywhere in the Bet Hakenesset, please seek authorization from the Board. This includes flyers etc.

• Please be advised that prior to bringing any food or drinks for any occasion, you must first seek the authorization from the Board.

Special Announcements

• We are pleased to announce that Ness 26 is part of the Amazon Charity Program, which would allow our community to

collect 0.5% of all the orders made by any of you on Amazon.com. In order to register you need to log on

smile.amazon.com and select Ness 26, Inc as the Charitable Organization you want to support, and from then shop on

smile.amazon.com instead of www.amazon.com. It won’t cost anything more, and is an easy way to contribute to our budget

needs.

• Anyone wishing to receive the Daily Halacha please send a whatsapp message to Simon Chocron 786-351-1573

Community Calendar:

• The program for Teenaged Boys ages 13-18 Started again with Great Succes with Shiur & Supper on Sunday Evenings

After Arvit at around at 6:30 pm With Supper. New Participants Welcome! Anyone wishing to sponsor this Shiur Please

contact the Board. Tizke Lemitzvot! In Recess

• We have started the Mishmar Program Every other Thursday evening at 8:00 pm with Chulent, Beer, & Snacks. Everyone

is welcome!

Avot Ubanim: This Mosae Shabbat at 7:45pm In Recess

Youth Minyan

• We are very proud of our YOUTH/TEEN MINYAN lead by our Dear Dr. Ari Benmergui geared to train and teach our

future generations on the different Tefillot and Parashiyot. Please encourage your children to come early & participate.

Looking forward to seeing lots of Nahat from them!

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We would like to Whole Heartedly Thank

our Dear Friends

Mr. Simon Benchimol for generously Donating the TORAH LEARNING of

Iyar 5780 In memory of his Dear Mother

Rajel Bat Nina z”l We truly appreciate it. In this merit, may Hashem Bless

you & your wonderful families with all the Berachot

of the Torah. Amen.

Happy Birthday To

• Dr. Ari Benmergui – Tue. May 26th,

• Mr. Daniel Cohen – Wed. May 27th,

• Mrs. Silvia Cohen – Wed. May 27th,

• Mr. Joseph Maya – Wed. May 27th,

• Mrs. Ruth Guigui – Mon June 1st,

• Chana Perz – Wed. June 3rd,

• Naftali Netanel Gad – Fri. June 5th,

• Saadia Aquinin – Shabba. June 6th,

• Mrs. Magali Shoshan – Sun. June 7th,

• Eliyahu Tobul – Sun. June 7th,

• Netanel Lahmi – Mon. June 8th,

• Nechama Benmergui – Wed. June 10th,

• Mrs. Fortuna Mamane – Wed. June 10th,

• Mrs. Doralyu Maya – Wed. June 10th,

• Judy Aquinin – Thurs. June 11th,

• Irina Gad – Thurs. June 11th,

• Mr. Ilan Elbase – Sun. June 14th,

• Mrs. Olivia Shoshan – Sun. June 14th,

Nahalot

• Yosef Ben Yaich Ammar z”l the 29th of Iyar

(Father of Mr. Raphael Ammar) (Shabbat)

• Leah Gad Bat Batshevah Cohen z”l the 2nd of Sivan

(Grandmother of Mr. Albert Gad)

• Chana Bat Tammar Elmechly z”l the 4th of Sivan

(Mother of Mr. Raphael Ammar)

• Oro Belecen Bat Clara z”l the 5th of Sivan

(Grandmother of Mr. Albert Belecen)

• Robert Houttou Bsiri Ben Esther Assous z”l the 6th of

Sivan (Grandfather of Mr. Stephane Bsiri)

Next Shabbatot:

• Feige Bat Perle z”l the 11th of Sivan

(Aunt of Mr. Amichai Shoshan)

• Cota Cohen Bat Clara z”l the 13th of Sivan

(Mother of Mr. David Cohen)

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• Mr. Stephane Bsiri – Mon. June 15th,

Happy Anniversary To

• Vidal & Raquel Benarroch May 27th

Community Shiurim

Weekday mornings:

• 7:45AM to 8:45AM: Daf Yomi Masechet SHABBAT. NEW DAF YOMI

MASECHET! New participants are welcome! It is a great time to start

learning the Daf and join thousands of Jews across the world in this

incredible project.

• 8:45 AM to 9:45 AM: Mishna Berura Learning in Depth Halacha &

Conduct finishing the Second Helek soon. New participants welcome!

Weekday afternoons:

• After Arvit:

o Monday through Thursday: Shiurim in Spanish by Rabbi Tenenbaum on

assorted topics.

Shabbat:

• Shabbat night before Arvit: Short lecture on the Parasha of the week.

• Shabbat Morning: Short Lecture on the Parashah of the week.

• Shabbat Morning: Lecture on the Parashah of the week after Kiddush

• Shabbat Afternoon – Shiur at 4:30pm

• Teenager Shiur – with Isaac Benmergui During Seudat Shelishit.

• Children’s Program – During Seudat Shelishit

• Seudat Shelishit: Short lecture on the Parasha of the week.

• Abot Ubanim Father & Son’s Program – Mosae Shabbat with Prizes

Sunday:

• Teenager Shiur – After Arvit with supper served.

• Children’s Program – After Arvit Mishnayot Program with Rabbi Cash

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We Won the Lottery of Life (Rabbi Eli Mansour from Daily Halacha)

Shabuot is famously known, among other things, as the Yahrtzeit of King David. Less known is the fact that the second day of Shabuot marks the Yahrtzeit of another very important, and inspiring, Jewish figure.

A young man named Valentin belonged to the prominent Pototzki family in Poland, a fabulously wealthy family of devout Catholics who owned the spectacular Lancut Castle. Valentin traveled from Poland to Paris to study in a seminary, aspiring to become a minister. But while in Paris, he happened to come across an elderly Jew whose eyes were practically glued to the pages of a certain book. Valentin was struck by the man’s devotion to his studies, and so he approached the man, inquired about what he was reading, and discovered, for the first time, the Jewish religion. This encounter triggered a lengthy, unlikely process which culminated – remarkably – in Valentin’s conversion to Judaism.

His family, naturally, was shocked, and mortified, upon hearing the news. Valentin was summoned back to Poland, and sharply reprimanded by his family. They brought leading Catholic figures to speak to him and try to change his mind and return to Catholicism, but he refused. They offered him great wealth if he returned, and threatened to leave him with nothing if he remained a Jew.

"No matter what you offer me," Valentin said, "I am remaining a Jew. I have found the truth, and it is worth more than anything."

Finally, Valentin was threatened with death. He heroically accepted his fate, rather than give up his new belief and lifestyle.

On the second day of Shabuot, 5509 (1749), Valentin – whose name had been changed to Abraham – was tortured to death and burned.

The Hafetz Haim, who lived over a century later, reportedly said that if ten Jewish men

had been present at his execution and recited Kaddish, Mashiah would have come.

It is not coincidental that Abraham’s execution occurred on Shabuot – the time when we read the story of another great person who gave up everything to become a Jew. Rut belonged to the family of the king of Moav, enjoying regal wealth, luxury and prestige, and she married into a wealthy, aristocratic Jewish family that had emigrated to Moab. After the tragic death of her husband and father-in-law, she could have very easily returned home to her life of royalty. But instead, she decided to join her mother-in-law, Naomi, and go to Eretz Yisrael and embrace Torah, even though this meant subjecting herself to abject poverty. Upon returning to Eretz Yisrael, Naomi and Rut did not even have food to eat, and Rut had to collect gleanings from Boaz’s field just so that she and her mother-in-law would not starve to death. This is what Rut endured for the sake of joining Am Yisrael and committing herself to a life of Torah observance.

On Shabuot we also recall another famous convert. The Torah reading on the first day of Shabuot comes from Parashat Yitro – which is named after the priest of Midyan who sacrificed his life of wealth and fame in order to join Beneh Yisrael in the desert. Like Rut and Valentin Pototzki, he was willing to give up everything for the sake of Torah.

As we celebrate Matan Torah on Shabuot, we must stop to reflect upon the priceless treasure which we have been privileged to receive. The stories of Yitro, Rut and Valentin remind us of just how incalculably precious the Torah is, that nothing we can possibly have in this word will ever come anywhere close to the value of Torah.

Often, we complain about the difficulties entailed in religious observance. The prices of kosher food, the cost of Torah education, the loss of profit on Shabbat and Yom Tob, the inconvenience of praying three times a day – these, among many other things, make Torah life challenging. But the stories told above should put all these challenges in perspective, and reinforce our firm belief that what we gain by learning and observing the Torah far outweighs the costs and inconveniences.

WEEKLY INSPIRATION

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The Gemara (Shabbat 88b) relates that at the time the Torah was given, the angels in heaven protested, insisting that something as precious as the Torah must remain with them. But they were wrong. The Torah belongs to us, the Jewish People. We are so beloved by Hashem that He gave us this precious treasure – which even the heavenly angels want but cannot have.

One of my Rabbis in high school would tell the class, "Boys, you have won the lottery of life!" The Torah is more precious than anything we could ever have – and Shabuot is the time to reflect upon the great privilege we have been given, the ability to study and live by Hashem’s Torah.

Is It Worth It? (Rabbi Eli Mansour)

The Torah in Parashat Bamidbar tells of the role assigned to the Leviyim to transport the Mishkan (Tabernacle) when Beneh Yisrael traveled. We read how the Kohanim were responsible for designating the Leviyim for their individual roles, such that each and every Levi knew precisely which item he needed to carry during travel. The Midrash comments that this was necessary because the Leviyim would fight over the privilege of carrying the most sacred item – the Aron (ark). Each Levi vied for the opportunity to transport the Aron which contained the two tablets and upon which the Divine Presence resided. This resulted in violent and even fatal clashes among the Leviyim, and G-d therefore instructed the Kohanim to appoint each Levi to a particular role, so each one would know his job and the fighting would stop.

The Mesilat Yesharim (chapter 20) cites this Midrash amidst his discussion of “Mishkal Ha’hasidut” – the “scale of piety.” He explains that there is certainly great value in “Hasidut,” in going beyond the strict requirements of Halacha and taking upon oneself additional measures of piety. A child who truly loves his father will not just obey his father’s wishes, but also do what he feels will make his father

happy. Similarly, if we are truly devoted to the Almighty, we will do not only what He demands of us, but even more. However, the Mesilat Yesharim warns, extreme care must be taken when accepting upon ourselves additional measures of “Hasidut” to ensure that these measures are indeed achieving their desired goal. Very often, such measures have adverse “side effects,” and we need to think long and hard whether the pious act in question is truly worth the undesirable consequences. Of course, when it comes to our strict Halachic requirements, we must fulfill our obligations regardless of what this entails. But when it comes to “Hasidut,” we must weight our actions on the “Mishkal Ha’hasidut”; we must weigh their value against the adverse effects they may cause, and then determine whether they are indeed “pious” and worth the consequences.

The Leviyim genuinely sought to fulfill the great Misva of transporting the Aron, but their desire for this privilege led them to fight with and harm other people. If this is the result of their attempts to carry the Aron, then this pious act fails the “Mishkal Ha’hasidut.” Quite simply, it is not worth it. There is no question that we should not be taking upon ourselves voluntary measures of piety if this causes fighting and discord.

It is told that Rav Yisrael Salanter was once seen using a small amount of water for Netilat Yadayim, just enough to fulfill the strict Halachic requirement. The onlookers were puzzled, as the Gemara speaks of the value in using copious amounts of water, and how it brings wealth. (The word “Mayim” – “water” – has been viewed as an acrostic for “Maleh Yadenu Mi’birchotecha” – “fill our hands with Your blessings.”) They asked the Rabbi why he used such a small amount of water for this Misva, and he explained that the water was brought to the meal by the elderly maid who carried water on her back.

“Is it right for me to earn blessings on this woman’s back?” the Rabbi rhetorically asked.

Rav Yisrael understood that the concern not to overburden a hardworking housekeeper was far more important than using large amounts

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water beyond that which Halacha strictly requires.

Another story is told of the Hafetz Haim, who once hosted guests for Friday night who were astonished to see the Rabbi begin Kiddush as soon as he returned from the synagogue, without singing “Shalom Alechem.”

“The Rabbi does not sing ‘Shalom Alechem’ on Friday night?” they asked.

“I know that you have not eaten all day,” the great Sage explained. “The angels don’t need to eat, so they can wait for ‘Shalom Alechem.’ But I should not make you wait when you are hungry so I can sing.”

There are many situations when we need to keep this perspective in mind, and ensure to maintain our priorities when measures that are not strictly required can harm other people. Although one brings great merit to a deceased parent’s soul by leading the prayer services, one brings far greater merit to the soul by allowing somebody else to lead the service in the interest of avoiding conflict. Similarly, Rav Avraham Pam would instruct his students not to continue dancing after a wedding when the parents and other guests want to go home. As important as it is to dance with the groom, as the hour gets late it is more important to show sensitivity to those who need to leave.

As valuable as it is to “carry the Aron,” to go beyond our strict obligations to get close to Hashem, we must always ensure that the extra measures are truly worth it, and do not cause more harm than good.

Reward for Keeping Quiet (Rabbi Frand from Torah.org)

When we read Parashat Bamidbar, we find something peculiar. Sometimes the Prince of the Tribe of Gad is referred to as Elyasaf son of Reu’el and sometimes he is referred to as Elyasaf son of Deu’el. The Chidah (Rav Chaim Yosef David Azulai) [1724-1806] the prolific Sephardic posek who authored sixty or seventy volumes, writes in one of

his sefarim (Chomat Anach), the following explanation in the name of a Sefer Imre Noam:

The reason the Tribe of Gad merited that Moshe Rabbenu was buried on Har Nevo, in their portion of Eretz Yisrael (i.e. – Transjordan), was that Gad could have advanced a claim to Moshe Rabbenu: Listen, I am the Bechor [firstborn] of Zilpah and Dan is the Bechor of Bilhah. Dan was made the leader of a whole three-Tribe configuration in the Wilderness travels (“Machane Dan“) while I am just an add-on to some other Tribe’s “Machane“. What am I – a second-class citizen? Yet, Gad did not make such a protest. Because of that, says the Chidah, Gad merited two privileges: First, his Prince (who real name was Elyasaf ben Deu’el) was called Elyasaf ben Reu’el, which means the friend (Reya) of G-d (E-l) (i.e. – friend of Hashem or of Moshe Rabbenu for not complaining to him with a valid complaint). Secondly, for the same reason, he merited that Moshe Rabbenu was buried in his portion of Eretz Yisrael. Those are the words of the Chidah.

I saw an interesting observation in a sefer, Otzrot HaTorah. What would have happened if the Tribe of Gad would have spoken up and advanced a claim against Moshe Rabbenu: How is it fair that Dan leads a whole three-Tribe configuration and we are just followers?

We do not know if such a claim would have been accepted or not. However, one thing is certain – today it does not really make a difference if there had been a Degel Machane Gad (A Leadership Role in the Wilderness Camp Configuration for the Tribe of Gad) or not. However, the fact that Moshe Rabbenu is buried in his portion and the fact that he is called Reu’el – “the friend of G-d” – is something that is eternal. Why did he merit that? It is because he kept his mouth shut when it came to a matter that was very transitory in nature.

“I have found nothing better in life than silence.” [Avot 1:17]. Because he had the ability to silently accept a situation that could have been seen as unfair to him, and be quiet – which we all know is sometimes very difficult – for that he merited having the greatest leader

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in the history of the Nation of Israel buried in his portion.

The Sdei Chemed is an encyclopedia of Halacha which comprises 9 volumes, and it covers from “Alef” through “Taf” in Halacha. The author lived before computers and before Encyclopedia Talmudis, before any of these super indexes of halachic literature. He wrote this all on his own. To say the author had a photographic memory is a gross understatement. He knew the entire Torah.

The Sdei Chemed once told his family that as a young man he had no special memory and no special intellectual talents. However, he did something in his life, and after that incident, he felt that he became elevated and developed somehow superhuman powers of intellect. What happened?

He was learning in a Kollel and another member of the Kollel was jealous of him and wanted to do him in. There was an Arab woman who came to clean up the Bet Medrash and the other Kollel member bribed this woman to say that the Sdei Chemed engaged in inappropriate behavior with her. She accepted the bribe and made the claim. Everybody believed her, and the Sdei Chemed suffered such shame and abuse that he had to leave the Kollel and run away. The truth of the matter is that the head of the Kollel did not believe the woman and fired her, but that did not help the Sdei Chemed because his reputation was already ruined, and his name was mud.

A short time later, the bribe money ran out, and this housekeeper had no more money, so she came back to the Sdei Chemed and said, “Chatati, Aveeti, Pa’shati l’fanecha…” I did this terrible thing; please forgive me and I will go and publicly say that the whole thing was a sham and it was not true. I will go back to the Kollel and tell everyone the truth that the story was a fabrication, and I will restore your reputation. I only ask that you go back to the Rosh Yeshiva and get my job back for me, because I literally have nothing to eat.”

The Sdei Chemed said he was tempted to take her up on this offer and reclaim his reputation. However, he then realized that if he goes back

to the Kollel now, and this woman confesses the full story, then not only will there have been one Chillul Hashem, there would be two Chillul Hashems. The first Chillul Hashem was that he was accused of having an illicit affair with the housekeeper. But now people would also say: “Do you know how bad this was? There was another member of the Kollel that was so low that he paid money to slander a fellow Torah student with a total fabrication!” That would be a double Chilul Hashem.

So, he told his family, he decided to do nothing. He would merely return and go to the Rosh Kollel and quietly try to get the Arab women her job back, but on the condition that she not confess anything and not let the story get out about the bribe and the Chilul Hashem involved in that side of the incident.

That is what happened. The Sdei Chemed wrote that after that incident, he became a different person. From that day forward, he merited super intellectual prowess. He indeed had such intellectual prowess. Imagine one person, sitting down – l’havdil – and single-handedly writing the entire Encyclopedia Britannica! That is the equivalent of what the Sdei Chemed did. He wrote an encyclopedia! Why did he merit this gift? It is because he kept his mouth shut.

This is the attribute that Elyasaf ben Deu’el / ben Reu’el had as well. He kept his mouth shut and he merited eternal reward: The name “Friend of G-d” (Reyah shel Kel) and having Moshe Rabbenu buried in his portion of Eretz Yisrael.

What Makes a Teacher into a Parent Is Not What He

Does From 9 to 5 (Rabbi Frand)

I would like to share another Torah insight, again together with a beautiful story.

The Torah states: “These are the offspring of Aharon and Moshe on the day Hashem

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spoke with Moshe at Mount Sinai: These are the names of the sons of Aharon, the firstborn was Nadav, and Avihu, Elazar, and Ithamar.” [Bamidbar 3:1-2] This is very peculiar. The Torah begins by introducing the fact that it will be listing the children of both Aharon and Moshe and then proceeds to only list the names of the sons of Aharon!

Rashi points out this oddity and answers that since Moshe taught the sons of Aharon Torah, they were also considered his children. This teaches, Rashi states [based on Sanhedrin 19b], that whoever teaches his friend’s son Torah, Scripture considers it as if he gave birth to him.

The super-commentaries on Rashi all discuss this Rashi. We will only cite the Maharal because of constraints of time. The Maharal in his Gur Aryeh asks a simple question: Did Moshe only teach Torah to his nephews? He taught Torah to all of Yisrael, so why not call all the Children of Israel Moshe’s offspring? The Maharal provides an interesting answer: The Children of Israel are different because G-d commanded Moshe to teach them Torah! There was no special commandment to give extra lessons to Aharon’s children.

In other words, indeed, he taught Torah to all of Israel but that was his job. If you are only “doing your job” than you do not gain the status of “Scripture considers it as if you have given birth to them.” However, the fact that he learned extra with the sons of Aharon, something he did not need to do – that is what earned him the title of “it’s as if he was their father.” A parent knows no boundaries; there is no such thing as “overtime” or “I have fulfilled my contract already” when parents interact with their children. A parent is there all the time for his children. That is what makes Moshe’s extra learning with Bnei Aharon “as if he gave birth to them.”

That which makes a teacher into a parent is not what he does from nine to five. Rather, what makes a teacher into a parent is when he acts over and beyond the call of duty (lifnim m’shurat ha’din).

The statement “Whoever teaches his friend’s son is considered by the Torah as if he

fathered him” is an oft-quoted teaching of Chazal. I want to share with you a “story” and then “the rest of the story” about someone for whom this was more than just a teaching of Chazal—it was an actual reality.

Rabbi Heschy Weinreb, who needs no introduction to the people in Baltimore, tells over a famous incident, but he adds a not-so-famous addition to the well-known story.

Rabbi Elchonon Wasserman, zt”l, was in the United States of America at the end of the 1930s. In fact, he was (among other places) in Baltimore, Maryland. While in Baltimore, he stayed in the house of Rabbi Shimon Schwab. As the storm clouds were gathering over Europe and many people realized that the future in Europe was bleak, Rav Elchonon had the opportunity to stay in America.

Rabbi Weinreb writes that someone named Charles Fogel begged Rav Elchonon not to go back to Europe. Rav Elchonon’s response was, “I belong with my students and I cannot abandon them.” He told Mr. Fogel, “Just like a father does not abandon his child, a Rebbe does not abandon his disciples.”

This response goes a lot further than merely, “Whoever teaches his friend’s son Torah, it is as if he is his child.” Pardon the crassness of this expression, but this is “putting one’s money where his mouth is.” Rav Elchonon went back to Europe and was killed a martyr’s death by the Nazis in the Kovno ghetto together with his students from the Yeshiva in Baronovitch.

Rav Elchonon had the opportunity to stay in America. He was considered the premier disciple of the Chafetz Chaim. It is said that the Chafetz Chaim wanted Rav Elchonon to succeed him as spiritual leader of Klal Yisrael. However, he could not abandon his disciples because “a father does not leave a child.”

This is the famous story that many of us have heard. Rabbi Weinreb adds that when he was learning in Rabbi Yakov Yosef Yeshiva (“RJJ”), he had a Rebbe named Rav Shmuel Dovid Warshavchik. Rav Shmuel Dovid was a charismatic Rebbe and Torah luminary in RJJ who exuded scintillating warmth. He had learned in the Baranovich Yeshiva, and Rav

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Elchonon had been his Rebbe. Rav Shmuel Dovid Warshavchik told his own students that when Rav Elchonon was in America and these students were left back in Europe in Baranovich, they did not know what was going to be. However, they all knew clearly that Rav Elchonon would come back to them. They knew he would not leave them. And that is what happened.

Rav Shmuel Dovid was fortunate that he himself did make it to America and he was a Marbitz Torah (disseminator of Torah knowledge) and was a Rebbe in RJJ. Most of his classmates in Baranovich were not that fortunate, and did not make it. Rav Shmuel Dovid would say, “We teenage boys who were stuck in Baranovitch knew that he would return. We were absolutely certain that he would not abandon us. He risked his life to rejoin us. We knew that he considered himself a father, and we felt that way towards him. We were his children.

This is a poignant example of “Anyone who teaches his friend’s child Torah, it is as if he is his own child.” Anyone who is in the teaching profession always aspires to such a level of connection with his students, but Rav Elchonon literally believed it and gave his life for it!

Baranovich was not like Slabodka. It was a “Yeshiva Ketana.” It was for teenagers, younger kids. However, Rav Elchonon felt that these were his children and he gave up his life for them. This is a concrete example of the Rabbinic equation between disciples and children (ha’Banim – elu ha’Talmidim).

Emulating the Desert (Rabbi Zev Leff)

"And Hashem spoke to Moshe in the Sinai desert": Anyone who does not make himself ownerless like the desert cannot acquire wisdom or Torah, and therefore it says, "... in the Sinai desert" (Bamidbar Rabbah 1:7).

A hefker object is one of such little value to its owner that he formally abandons it and makes

it available to all. Let us consider what is meant by making oneself hefker.

One must be prepared to forsake, if necessary, all worldly pleasures for the sake of Torah (see commentary of the Maharzav to the

Midrash). "Torah can only be preserved in one who kills himself for it" (Sotah 21a). As the

Mishnah says in Pirke Avot (6:4):

This is the way of Torah: Eat bread with salt, drink water in small measure, sleep on the ground, and live a life of deprivation - but toil in the Torah! If you do this, "You are praiseworthy and all is well with you." You are "praiseworthy" in this world, "and all is well with you" - in the World to Come.

Material deprivation may not be a necessary condition for learning Torah, but only one who is prepared to forego every pleasure and comfort for his Torah learning will ever achieve a deep understanding of Torah.

The true student of Torah must be as obsessed with Torah, as the lover with his beloved (see commentary of Rashash to the above Midrash; Rambam, Hilchot Teshuvah 10:6). Just as the lover's thoughts are always of the beloved, so, too, one who truly wishes to plumb the depths of Torah cannot make his learning contingent on time, place or circumstance. Only when one feels that the Torah alone gives meaning to his life, will he be able to forego all other comforts and pleasures for its sake.

After relating that Bne Yisrael came to Sinai, the Torah repeats itself and says that they left Refidim and came to Sinai. From this repetition, Chazal learn that just as they came to Sinai in repentance, so did they leave Refidim in repentance. Bne Yisrael were attacked by Amalek at Refidim precisely because of their weakness in Torah learning. After that attack, they might have reasoned that Refidim was not spiritually conducive to teshuvah and waited until they reached Sinai to strengthen themselves in repentance.

The Torah emphatically negates such an attitude. If a person waits for the perfect time or place to undertake a new course in Torah, that ideal moment or place will never materialise. Had they not done teshuvah in

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Refidim, they would not have done teshuvah in the Sinai desert either.

There is another aspect to the requirement of abandoning oneself to Torah that is even more difficult than the forfeiture of material comforts - the attainment of humility. One must both be humble enough to learn from every man and to teach everyone, regardless of status. Even more importantly, he must be prepared to divest himself of all his preconceived ideas and beliefs. Only if one is prepared to let the Torah possess him and guide him totally, will its secrets be revealed.

All are blind until HaKadosh Baruch Hu opens their eyes (Bereshit Rabbah 53). When we view the world through our own eyes, we are subject to our material desires and the distorting effects of passion and bias. Only when we let the Torah mold our thought processes can we view the world in its true perspective. There is no truer humility than subjugating one's most precious possession, his mind, to the Torah.

In order to serve on the Sanhedrin, one had to be able to prove that a sheretz does not cause ritual impurity, even though the Torah explicitly says that it does. The judges had to recognize that with their own great mental acuity they could convince themselves of almost anything, and therefore needed to subject their own thinking to that of the Torah. The Rogachover Gaon once gave a shiur to his students in which he proved that chametz is permitted on Pesach. He then asked his students to refute his proof. They tried in vain to do so. When they gave up, the Rogachover opened the Chumash and read them "Do not eat chametz" (Shemot 13:3). That, he said, is the only refutation necessary. All the intellectual gymnastics in the world cannot alter one sentence in the Torah.

"The words of the wise are like prods" (Kohelet

12:11). just as the prod directs the ox to plow in a straight line, so, too, does Torah guide and condition one to think in the paths of life (Chagiga 3b). SMA (to Choshen Mishpat 3 §13) comments that the thinking of baalei batim is opposite to that of Torah thinking. The intention is not to denigrate the layman, but to point out that when we rely on our own

reasoning, distortion is the inevitable result. When we seek the guidance of gedolei Torah, we are seeking a mind so steeped in Torah - to the exclusion of all personal biases - that everything that they say or do is solely a reflection of their understanding of the Torah, i.e., daas Torah. Only a mind conditioned to thinking from G-d's point of view, as revealed in the Torah, can view the world without distortion.

After their Exodus from Egypt, Bne Yisrael needed to follow G-d into a harsh, howling desert, and place themselves totally in His care, before they could receive the Torah. And after the gift of the Torah, they still needed to be chastised time and again, as we read throughout Sefer Bamidbar, until they molded their attitudes and opinions to a Torah perspective.

Reprinted with permission from Artscroll Mesorah Publications, ltd. This

article is provided as part of Shema Yisrael Torah Network Permission is granted to redistribute electronically or on paper, provided that this notice is

included intact. For information on subscriptions, archives, and other Shema Yisrael Classes, send mail to parsha@shemayisrael.co.il

Perfecting Our Middot Through Parenting

(Rabbi Eli Mansour from Daily Halacha) The Torah in Parashat Bamidbar briefly recounts the death of Nadab and Abihu, Aharon’s two older sons: “Nadab and Abihu died before G-d …and they had no children” (3:4). The Gemara in Masechet Yebamot interprets this verse to mean that Nadav and Abihu died because they did not beget children. On this basis, the Gemara establishes that one who does not involve himself in Periya Ve’ribya – the Misva of begetting children – is liable to death, just as Nadab and Abihu died because of their refusal to have children.

The commentators raise the question as to how the Gemara can attribute Nadab and Abihu’s death to their decision not to have children. After all, the Torah right here in this

Food for thought

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Pasuk states explicitly that they died on account of their irreverence toward the Mishkan, for bringing an unwarranted offering. And the Midrash gives other reasons for their untimely death – drinking wine before entering the Mishkan, and acting disrespectfully toward Moshe and Aharon. How, then, are we to understand the Gemara’s comment that Nadab and Abihu died because of their decision not to beget children?

The Hatam Sofer (Rabbi Moshe Sofer of Pressburg, 1762-1839) explained that Nadab and Abihu’s refusal to have children is the root cause of their other sins, which all have to do with a lack of respect. The irreverence they showed toward Moshe and Aharon and toward the Mishkan was the result of their failure to cultivate proper Middot (character traits) – a failure which could have been averted if they had begotten children. Parenting, the Hatam Sofer says, is the most effective means of perfecting one’s character. Children look to their parents as examples to follow, and thus parents have no choice but to be careful how they speak and act. Keenly aware of the effect our behavior has on our children’s character development, we are forced to conduct ourselves in a dignified, respectful and becoming manner. Strange as it may seem, parenting is not only about building our children, but also about building ourselves. We perfect our characters by being parents, as the role forces us to conduct ourselves in the way we want our children to behave. And so, the Hatam Sofer says, Nadab and Abihu died because they did not have children. Being childless denied them the opportunity to develop their characters and their sense of humility and respect, and thus indirectly caused their untimely death.

On Shabuot we read the Aseret Hadibberot – the Ten Commandments that Beneh Yisrael heard at Sinai. The Midrash comments that the Ten Commandments are divided into two sets of five, and each commandment corresponds to the parallel commandment in the other set. Thus, for example, the first commandment – “I am Hashem your G-d” – corresponds to the sixth commandment – murder – because murder constitutes the destruction of the divine image. The second

commandment – idolatry – corresponds to the seventh commandment – adultery – because worshipping a foreign deity is a betrayal of G-d comparable to marital infidelity. Interestingly enough, according to this structure, the fifth commandment – honoring parents – corresponds to “Lo Tahmod,” the prohibition against envy. The Midrash explains that somebody who is envious of other people will have children who disrespect him and will show respect to other people in their lives, instead, and this accounts for the implied link between these Misvot.

Why are disrespectful children the consequence of envy?

If children grow up around envious parents, who frequently speak of their desire to have what others have, then they, the children, will naturally become envious people. And it is then likely that they will be envious of their friends’ parents. If we cause our children to be jealous people, we may very well be causing them to disrespect us – because they will be jealous of their friends and show greater respect to their friends’ parents than to their own parents.

Criticizing My Husband I knew I was blowing it as the words came out of my mouth. (By Emuna Braverman)

I don’t usually send my husband to the grocery store; we’re both busy and we’ve worked out a division of labor that works (he does those trips to the dry cleaners that I have an irrational psychological aversion to). But things were extremely hectic and I needed help. Since it was an unfamiliar store (which can take double the time for even the experienced shopper) I was very careful about my list, including detailed descriptions of the products needed, including quantity, brand name and size (I probably could have just gone there and back myself in the time it took to make the list).

My husband happily agreed to go and took one of our granddaughters along. I breathed a sigh of relief that one errand was off my list.

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Until I saw what he bought. I know he didn’t do it so he would never be asked to go again (are they really men who do that or is it just an urban legend?). I know he meant to be helpful – truly. But not one item on the list was correct. Not even one!

There’s a reason I wrote the list! I wanted to scream. Years of marriage classes were flying out the window.

Some may not have been his fault; maybe the store was out of my specific request. But in other cases he made an executive decision – this brand was cheaper, this size made more sense. I bit my tongue. There’s a reason I wrote the list! I wanted to scream. Years of marriage classes and marriage wisdom were rapidly flying out the window.

I knew that the correct response was gratitude and appreciation. I knew that he had tried to be helpful. I held it together for a few minutes before giving in to my “lower self.” I didn’t yell. I even began with a thank you. “I really appreciate that you went to the store for me…” and it went downhill from there. “But it wasn’t really helpful because you didn’t get anything I needed and I now I have to go return everything and buy the right products!” Arrgh….

I saw his face fall; I knew I was blowing it as I said it. And the truth is, I also knew it really didn’t matter. We might have spent a little more money and someone might have had to go back later, but was it worth the dent in my shalom bayis, my domestic peace?

Our tradition is filled with story after story where our sages (or their wives!) exercised self-control, chose the higher road in situations where the stakes were much larger in order to preserve their shalom bayis. How could I allow myself to risk mine over something so foolish? And when I knew I was wrong. It was self-indulgent to give in to my frustration and take it out on him. I knew that too. It’s not true that I couldn’t stop myself; of course I could, but I didn’t.

Criticizing him defeated my ultimate goal. One less cake, one less batch of cookies, one fewer pan of brownies – none of that really

matters, but my relationship with my husband does.

We get frustrated over the trivia and lose sight of the big picture.

I may be slightly exaggerating the situation but we do this all the time – get frustrated over the trivia and lose sight of the big picture. My husband always points out how foolish the silent treatment is (which, thank G-d, I’ve outgrown – mostly). The goal is usually to get more time with our spouse and we are frustrated that it doesn’t happen. How do we respond? By not speaking with them and thereby ensuring even less time…

The goal is closeness, peace, warmth – not the generic brand of sugar or the larger box of Ziplocs. Of course we know that. And we may even recognize how foolish it is to start up over a mistake, how churlish it is to be ungrateful when someone does us a kindness, especially when that someone is our husband whom we love. Yet when we are tired or stressed (did I mention that both of those are our normal state of being?) our defenses are down. We may not react the way we’d like. This is our chance to lift up and be the person we want to be.

After all, the quality of our relationship is on the line. It can be improved or, G-d forbid, damaged.

We do have a choice. If my husband ever goes to the grocery store again (I may think twice before asking) I plan to just be grateful for his assistance. And perhaps to write the list in all caps (maybe he needed his reading glasses….)

Living with the Unknown

Life is right now under whatever conditions we are currently in. Accept it. (By Emuna Braverman)

Oh, the stress of the unknown. “If we only knew when this pandemic would end,” we tell ourselves. “We could accept it and make plans.” “If we knew when they’d have a vaccine, if we knew if you could get it twice, if

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we knew all its mutations, if we knew all the risks….” If, if, if…

The implication of this thinking can be troubling. If we examine it carefully, we realize that it suggests that since we clearly don’t know, then we clearly can’t accept it and we can’t make plans.

I’ve been thinking about this idea (given the increased opportunity for thinking that we have these days) and searching for its fatal flaw. Because life, of course, has many unknowns, the coronavirus being only the latest in a string of relatively small and larger ones. We don’t know what schools our children will go to, what career opportunities they (or we) will have, how stable those jobs will be, who will we marry, what kind of marriage it will be, how many children we’ll have, what their personalities will be like, their strengths and weaknesses…now that we’ve started the list is endless.

We are constantly coping with the unknown, in some situations more successfully than others. No one has coped longer and harder and more diligently with the unknown than the Jewish people. Every morning, in our prayers, we affirm our belief in the coming of the Messiah. And we specifically state that even though it’s taking a long time (i.e. thousands of years! – slightly longer than our current isolation) we still await his coming daily, imminently. We have raised coping with the unknown to an artform.

What is the secret to this that can help us in our current circumstances? I think that one of the main qualities we all need to work on is patience. I don’t mean the kind of patience where you keep your hand off the horn even though the light has turned green (one big plus of the quarantine – no traffic, no road rage – always some blessings to count) or don’t scream at your kids or your husband because they left their breakfast, lunch and dinner dishes in the sink, although we need that kind of patience these days also. I mean something deeper. I mean recognizing that we, as a people and as individuals as well, are in this (by this I mean life) for the long haul.

It sounds a little new age-y but it really is about the journey, not the destination, not the goal. And if we could really understand and internalize this concept, I think it could make a tremendous difference in our lives. Life is not a series of obstacles or roadblocks to be overcome on the way to the end goal. Neither are we stuck in some kind of waiting room until we get what we want – or think we want. Life is right now under whatever conditions we are currently in. Acceptance of this releases a lot of tension, a lot of frustration, a lot of railing against what “shouldn’t be”.

I’m not saying it’s easy but this acceptance, this patience is at the heart of what it means to have a relationship with God and to recognize that the world operates according to His agenda, not mine. This theoretically should be freeing – He clearly knows a lot more about running the world than I do – if we let it be, if we open ourselves up to it.

We need to begin by letting go of all the “shoulds” and “needs” that rule our thoughts. I should be allowed out by now. I need to see my friends. The parks should be open. I need to get a manicure. The kids need to be a school or camp.

If they’re framed as shoulds or needs, then we live in a constant state of frustration and every new announcement of continued closures brings fresh disappointment. If we live in a state of acceptance, we take a deep breath and figure out how to make the most of the situation.

Whether we live in a state or country that is mostly opened up or mostly closed, nothing has returned to its pre-corona days. Nothing has returned to “normal”. And maybe it never will. The “new normal” may be better than the old one.

Our job is to accept. To be patient with whatever situation we’re in. To accept that it’s good for us right now and that it opens up all sorts of unanticipated opportunities. It’s always a choice. We may still have our moments! But if our people can wait for the Messiah for this long with our hope intact, continuing to be productive and work on our relationship with the Almighty, then we can

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certainly find the inner resources to not just cope with our current situation but to move patiently and calmly through this as well.

As with any challenge in life, the key is to focus on the opportunities and blessings we do have and not on the ones we should have, we need to have, or we wish we had.

Halachot of Shabuot

(Daily Halacha) Eating Meat and Dairy

The holiday of Shabuot is one of the three “Regalim,” and, as such, the Misva of “Ve’samahta Be’hagecha” (rejoicing on the holidays) applies. In fact, the Gemara in Masechet Pesahim (68b) comments that with regard to the holiday of Shabuot, all opinions agree that the observance must include an element of “Lachem” – physical enjoyment – because this is the day when the Torah was given. The Gemara relates that Rav Yosef would prepare an “Igla Tilta,” an especially scrumptious meat delicacy, in honor of Shabuot, because, in his words, “If not for this day, there are many Yosef’s in the marketplace.” Meaning, it is only because of the giving of the Torah on Shabuot that we are able to achieve spirituality, and this day therefore warrants festive celebration.

The Rambam writes in Hilchot Yom Tob (6:18) that the Misva of Simha (rejoicing) on Yom Tob requires partaking of meat and wine. In this context, “meat” refers specifically to red meat, and thus one must make a point of eating red meat on Shabuot. The primary Misva of Simha applies during the day, so one should have wine and meat – at least a Ke’zayit – during the daytime meal on Shabuot. It is proper to drink wine at night, as well, though on the first night on Shabuot one should minimize his wine consumption so he would be able to remain awake throughout the night. The daytime meat meal should preferably be eaten before Hatzot (midday), which this time of year is approximately 1:20pm.

Of course, as we know, there is a time-honored custom to eat dairy products on Shabuot, and “Minhag Yisrael Torah” – established customs are to be regarded like Torah law. However, this custom should not prevent one from fulfilling the Misva of eating meat. Therefore, some people have a dairy meal at night and a meat meal for lunch the next day. It should be noted that having a dairy meal on the first night of Shabuot might be a good idea in any event as the men who remain awake throughout the night might want to drink coffee with milk, so it would be advisable not to eat a meat meal that night. One can also fulfill the custom by eating something dairy, like cheesecake, in the morning after the prayer service, before lunch. Hacham Ben Sion Abba Shaul (Israel, 1923-1998) said that one can fulfill the custom with any dairy food, even an ice cream pop.

If one eats a dairy meal with bread in the morning, and then has a meat meal later, he must ensure not to use the same loaf of bread for both meals. If a loaf of bread was used at a dairy meal, there is a reasonable chance that it came in contact with dairy foods, in which case it may not be eaten with meat. One must therefore ensure to use a separate loaf for the meat meal. It should also be mentioned that when one buys Hallot in the supermarket, care should be taken to ensure they are wrapped in bags so that they do not come in direct contact with any dairy food. Sometimes, even packaged dairy foods such as yoghurt could have residue on the packaging, and if a Halla touches the packaging it might become dairy. One should therefore ensure that the Hallot are properly wrapped before they are placed in the cart.

In conclusion, Hacham Ben Sion Abba Shaul suggested a novel insight to explain the importance of eating meat on Shabuot. One of the reasons given for the custom to eat dairy foods on Shabuot (as cited by the Mishna Berura) is that Beneh Yisrael were unable to eat meat immediately after receiving the Torah. Once they received the Torah, they needed to learn all the rules for slaughtering animals and to prepare proper knives, and so on. They therefore had no choice but to eat dairy products, as they needed to eat before they were ready to prepare meat in accordance with Torah law. Hacham Ben Sion suggested that since that year Beneh Yisrael were unable to properly observe the Misva of Simhat Yom Tob,

Daily halacha

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as they could not eat meat, we make a Tikkun (rectification) by ensuring to eat meat on Shabuot. Just as we remain awake throughout the night as a Tikkun for Beneh Yisrael’s having slept until the morning of Matan Torah, when they should have been awake eagerly anticipating their receiving the Torah, we similarly make a Tikkun for their not having eaten meat on Shabuot that year.

Summary: Although there is a custom to eat dairy foods on Shabuot, there is also a strict Halachic obligation to eat meat and drink wine on Shabuot, at least during the day. Therefore, one should fulfill the custom either by eating a dairy meal at night or by eating some dairy product in the morning, before lunch. One must ensure not to use the same loaf of bread at both a dairy meal and a meat meal.

Daf Yomi Masechet Shabbat (Daf Notes)

CHILAZON

The Gemora cites a braisa: He who captures a chilazon (a kind of fish whose blood was used for dyeing the curtains of the Mishkan) and squeezes it (with his hands, in order to remove its blood) is liable to one chatas (for trapping, but not for squeezing). The Gemora asks: But let him be liable as well on the score of taking a life?

Rabbi Yochanan said: It is referring to a case where he squeezed it when it was already dead.

Rava said: You may even explain it that he squeezed it while it was alive (and the reason he is not liable for “taking a life” is because) in respect to the taking of life he was preoccupied (for that was not his intention).

The Gemora asks: But Abaye and Rava both said that Rabbi Shimon (who, generally, exempts one from liability if he did not intend for that action) admits in a case of an inevitable consequence!? [Literally defined as ‘if the chicken’s head is cut off, is it not certain that it will die? Rabbi Shimon holds that a labor performed unintentionally in the course of doing something that is permitted is itself permitted, unless it follows inevitably as a result of his action. Here as well, it must inevitably die when squeezed.]

The Gemora answers: Here it is different, because he is more pleased that it should be alive, so that the dye should be clearer. [Therefore, its death is more than unintentional, but actually contrary to his desire. R’ Shimon does not agree in such a case.]

Dr. Mendel Singer published a fascinating article regarding the identification of the chilazon. Here are several excerpts that pertain to our Gemora. Rav Shlomo Miller was asked whether the murex trunculus might be considered the chilazon for the purposes of techeilis.

1) The Gemara discusses the case of someone who extracts the dye from the chilazon on Shabbat. The verb used by the Gemara in describing the action of the person extracting the dye is potzea. Potzea is usually understood to mean to crush or crack open. This would imply that the chilazon has a hard shell, though this could be an external or an internal shell. Rashi says that the person squeezes (docheik) the chilazon in his hand to get out the blood (dye secretion). From Rashi’s comment we can only infer that squeezing the chilazon can make the dye come out. Rashi’s use of the word “squeeze” is difficult to understand since it seems to imply a soft substance, not a hard shell. This difficulty in understanding Rashi might be resolved if the chilazon, while being held in the hand, has a shell on one side, and flesh on the other. Thus, the person squeezes the fleshy side of the chilazon, and in the process may crack open, or crush, the hard shell on the other side. Murex trunculus has a hard, external shell that is cracked in order to get the dye out. The shell almost completely encloses the body. This would be consistent with the usual understanding of potzea, but not with Rashi’s docheik.

2) Dye is better while chilazon is alive: We learn in the Gemara that people try not to kill the chilazon when extracting the dye because the dye is better if extracted while the chilazon is alive. From this Gemara we learn that there is a significant difference in the dye when extracted while the chilazon is alive and when it is extracted just moments after its death. Petil followers argue that the murex secretion (mucus) loses its dyeing power a few hours after the snail’s death. This doesn’t help since the Gemara is speaking not of a few hours, but mere moments after death. Another problem is Pliny’s statement that the murex discharges its dye upon death. If so, the reason not to kill the murex when removing the gland containing the

Daf yomi

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dye is because otherwise the precious few drops of dye will be lost!

3) [Dr. Sterman’s response:] Tekhelet comes from a live chilazon. This is one of the more powerful proofs supporting the murex as the chilazon. The enzyme required for dye formation quickly decomposes upon the death of the snail, and so the glands that hold the dye precursor must be crushed while the snail is alive or soon after. In experiments, we have seen that as soon as two hours after death, the quality of the dye is severely degraded. Dr. Singer's assertion that "the Gemara is speaking not of a few hours, but mere moments after death" is totally arbitrary. That assertion is even more implausible considering that this property is mentioned by both Pliny and Aristotle specifically regarding the murex. Since the murex loses its dye quality a few hours after its death, and those scholars express that fact by saying that the dye must be obtained from live snails, it follows that the Gemara's use of the same terminology would certainly sustain a two hour post mortem limit.

4) The dye from the chilazon is more potent when taken from a freshly killed chilazon – but one must kill the animal in order to extract the dye. The Gemara bases one of the fundamental principles of hilchot shabbat on this fact, namely p’sik reisha d’lo nicha lei- an inevitable act [lit. cutting off a head] that is undesirable. As mentioned previously, the enzymes responsible for transforming the precursor of the dye into actual dye upon exposure to oxygen, do not survive long after the death of the snail. Consequently, within a few hours after death, the murex can no longer be used for dyeing.

5) [Dr. Singer’s reply:] Dye is superior if extracted from a live chilazon The Gemara speaks explicitly about the case where a live chilazon is squeezed or crushed to get the dye out, and the person tries not to kill the chilazon in the process because the dye is better, or clearer, if taken while the chilazon is still alive.117 How long does it take to extract the dye from the chilazon? Seconds? Minutes? Yet, if the chilazon dies during this short process, the dye will not be as effective. Dr. Sterman’s argument that murex dye loses its power over several hours hardly satisfies this condition. This time frame ignores the fact that the Gemara speaks of the chilazon dying during the extraction process, a matter of minutes, not hours. Even more troubling is Dr. Sterman’s misrepresentation of Pliny and Aristotle. In my

article I correctly state, as Rabbi Herzog also does, that Pliny and Aristotle warn that the dye should be extracted from the murex while it is alive because it discharges its dye when it dies. 118 Dr. Sterman cites the first half of their statements, but then ignores the reason they explicitly state and instead supplies his own reason. In fact, these classical sources do not say anything about the dyeing power of the murex diminishing after death, their reason being at odds with the Gemara’s explanation regarding the chilazon.

6) Tosafot (Shabbat 75a) suggest that the reason a person is not chayiv for trapping a chilazon on Shabbat is because when it is caught it jumps about, thereby hastening its death. As Rabbi Mordechai Kornfeld, Rosh Kollel of Kollel Iyun HaDaf, points out, a snail does not fit this criterion of Tosafot

7) [Rabbi Yechiel Perr] On page 11, Dr. Singer writes about the small amount of dye produced by a single murex snail, only 4 or 5 drops. It should be pointed out that the discussion about the culpability for disha in Shabbat 75a is thus completely without basis, since the minimal volume required for culpability is that of a grogrit, a dried fig. And clearly, the Gemara is discussing extracting the mucus of a single chilazon.

The Importance of Learning in Public

There’s something interesting in Chidushe HaMaharsha here: He apologizes for not adding his chidushim to daf 76 “as I didn’t learn then in the yeshivah as I was at the fair in Lublin.” As is known, the members of the Va’ad ‘Arba Aratzot would go to the fair, meet and institute regulations for the good of the public. As he didn’t learn this daf in public, the Maharsha didn’t dare to write his Hidushim on it!

Interesting Midrash

(from Torah Tots) Sefer (the book [of]) Bamidbar is known in English as the "Book of Numbers," and with good reason. Hashem makes it a habit of counting the Jewish people over and over.

Kidz Corner

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And so, in this first Parsha of the "Book of Numbers," Hashem is back for the count as Moshe is commanded to count the Jewish people another time, and as Rashi explains, "Hashem counts the Jews because they are precious to Him."

Our sages also refer to Sefer Bamidbar as the 'Chumash Hapekudim,' - 'the Book of Counting,' which can be loosely translated as the 'Book of Numbers.' It is called 'Chumash Hapekudim' because Klal Yisrael is counted twice in this Sefer. Once, at the beginning of this Parsha - Bamidbar, and once again in Parshat Pinchas.

The first time the Jews were counted was when they traveled to Mitzrayim (Egypt) - the number given is 70. When they left Mitzrayim the number grew to 600,000. Once again, on the eleventh of Tishri 2448, after the sin of the Egel Hazahav (Golden Calf), Hashem counted them by means of a half shekel to determine how many were left after the sinners died.

This time, on the first of Iyar, 2449, it is seven months after the second count. Hashem commands Moshe to count all of the tribes except for the tribe of Levi. That's because this count was only for the people who were destined to die in the Midbar because of the sin of the Golden Calf. Since the Leviyim stood in opposition to the idol worship, Hashem considered them "the king's special legions." Levi was chosen to serve in the Bait Hamikdash in the place of the first-borns, who were originally designated to perform the service. Hashem declared, "The Leviyim made themselves close to me, and I will be close to them."

When Hashem finally commands Moshe to count the Leviyim, in the second count of this Parsha, the new criteria for counting is ".males from a month old upward."

The Torah says that, "Moshe numbered them according to the word of Hashem." Moshe asked Hashem how could he possibly go into tents to count the babies. "No problem," Hashem responded, "you do your part, and I'll do Mine." Every time Moshe approaches a tent, a heavenly voice calls out the number of

male Levite infants inside. The count is 22,000.

That leads to a third count. This time, all the firstborns of Bne Yisrael one month old and up. Moshe comes up with 22,273 first-borns.

Now Hashem is ready to make the switch between firstborns and Leviyim official. There are 22, 273 firstborns. There are 22,000 Leviyim. Hashem makes an even switch, a firstborn for a Levi. This leaves 273 firstborns to contend with.

Hashem tells Moshe that these 273 firstborns should each give five shekalim to redeem themselves from the service in the Mishkan. This money is to be given to Aharon and his sons.

Moshe is faced with a dilemma. "How do I do that? If I ask the remaining 273 first-born to give 5 shekalim each, they will say to me, 'How do you know that I am part of the group of 273 first-born? I was already redeemed by a Levi, and exempt from this levy (no pun intended) of 5 shekalim.' "

What did Moshe do?

He took 22,000 slips of paper, and on each one wrote the word "Levi." Then he took another 273 slips of paper, and on all of them wrote "five shekalim." The combined 22,273 lots were placed in a container, from which every first-born then drew one lot. Those whose lots read "Levi," were exempted from the 5 shekalim. The ones whose lots read "five shekalim," had to come up with 5 shekalim each.

All together, those 273 first-born paid up 1365 shekalim. As Hashem had instructed, Moshe passed this money on to Aaron and his sons.

This is where the law of "redeeming a first-born son" with 5 Shekalim, as discussed in Shmot Parshat Bo, originates. It is called "Pidyon HaBen."

Why 5 Shekalim?

To atone for the sale of Yosef, Rachel's firstborn, who was sold by his brothers for 5 shekalim (20 pieces of silver).

Incosistancy Resolved

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The Talmud relates the following story:

A king once challenged Rabbi Yochanan ben Zakkai. He said, "The Torah says that the family of Gershon numbered 7500, Kehat numbered 8600, and Merari numbered 6200, which makes a total, for all three families, of 22,300. But Moshe recorded a total of only 22,000. Either Moshe was a bad mathematician, or he was a thief, for deliberately leaving out 300 from the true total so he could collect the extra shekalim.

Rabbi Yochanan ben Zakkai replied, "You're forgetting that the Leviyim also had firstborn children. Moshe came up with 300 of them. There was no reason to redeem the Levite first-borns, or to transfer the holiness, since they were already first-borns and Leviyim at once and possessed the holiness already!

Did you ever wonder why the Shevet Levi has by far the smallest population of the twelve Shevatim? At 22,000 members from the ages of one month and up, and a mere 8,000 members over the age of thirty, Levi was less than half the size of the next smallest Shevet. How could it be that the one Shevet that served the holiest functions of our nation and produced the special family of Kohanim for our most elevated service could wind up the least of all in numbers?

Ramban explains that Shevet Levi was the one tribe of Bne Yisrael that was never enslaved by the Egyptians. Since the tribe of Levi was constantly involved in Torah study, they merited special Divine protection, even in Mitzrayim.

But this protection had its price. Hashem gave special Divine assistance also to the majority of Jews who were subjugated and brutalized. As it says in Parshat Shmot (1:12): 'But the more (the Egyptians) oppressed them, the more (the Israelites) proliferated and spread. ‘The other Shevatim increased at a miraculous birthrate; in direct proportion to the degree they were persecuted. But Levi, not affected by the miracle, grew at a natural rate corresponding to its more settled circumstances. Thus, Levi was the smallest shevet at the time of Yetziat Mitzrayim (the Exodus from Egypt).

Kid’z Korner (Revach)

The Joy of the Wilderness

(Adapted from Mishlei Yaakov, pp. 309-310)

The Midrash expresses a yearning for the special relationship that existed between G-d and the Jewish people during the forty years they traveled in the Sinai wilderness.

"If only I were in the wilderness! Now, where are all of those miracles that I performed for you? And so it is written, "Who will place Me in the wilderness?" (Jer. 9:1), where I was exalted, as it says, "The wilderness and the wasteland will rejoice over them; the desert will jubilate and blossom like a rose..." (Isaiah 35:1).

What is this like? A prince once entered a city. The townspeople saw him, and they ran away. He entered a second city, and once again, the people ran away. Then the prince arrived at a barren town. This time the people greeted him and praised him. The prince announced, "This town is the best. Here I will built a fine palace, and here I shall live."

So it was with the Holy One. He approached the sea, and the waters fled before Him - "The sea saw and fled" (Ps.114:3). The mountains also "skipped like deer." But when He came to the wilderness, it greeted Him and praised Him, as it says, "The wilderness and the wasteland will rejoice...." G-d announced: This is the best place. Here I will build a palace [the Tabernacle], and here I will dwell.

The Strong Man and the Dilapidated Town

This Midrash is difficult to understand. What was so special about the wilderness? To explain the Midrash, the Maggid used the following parable:

There was once a man who was extraordinarily strong. He would travel all over, displaying acts of great strength. He would come to a large city, with high walls and formidable defenses, and the mayor would ask him to exhibit some of his strength. The strong man would stand next to a towering wall and lean on the wall until it tumbled down. Then he would blow hard, shattering all of the

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windows. The residents would be amazed at his incredible strength.

One day the strong man came across a small, broken-down village. The residents were poor and lived in rickety houses that had sunk unevenly into the earth. They did not have the means to raise up the walls and place their houses on firmer ground. When the strong man saw this, he lifted up the houses with his shoulders and placed them straight on firm ground.

Like the people in the big city, the residents in the poor town were amazed by the man's tremendous strength. But there was a big difference between the two cases. When he knocked down walls and shattered windows in the big city, the owners were upset at their loss of property. In the broken-down village, on the other hand, his acts of strength were greeted with joy and thanksgiving. They were amazed by his remarkable strength -- and also pleased that their homes had been fixed.

Making the Desert Bloom

When G-d came to Egypt, a land of great wealth and abundance, G-d laid the land barren with ten terrible plagues. The Red Sea also was a scene of great destruction. But G-d does not take pleasure in destroying His world. As the Midrash says, G-d rebuked the angels, "My creatures are drowning in the sea, and you sing songs?"

However, when G-d led the Jewish people to the Sinai desert, the wilderness was elevated in His honor. The many miracles of the wilderness - the manna, the well of Miriam, the clouds of glory that protected the Israelites from the hot sun and the elements, the paths that were made straight and the dangerous snakes and scorpions that were scattered - all of these miraculous events made the wilderness a better, more viable place. The Jewish people were happy, and even the wilderness rejoiced, as it became a place of life and order.

Kibbud Em Without Regrets

Rav Yitzchak Weiss was a Holocaust survivor who passed away recently in Eretz Yisrael. When Rav Weiss was a young man living in

Europe, World War II, broke out, and like all Jews, he quickly became aware of the dismal fate which awaited him at the hands of the Nazis. However, he was lucky enough to receive a visa which would enable him to escape to a safe country. As soon as possible, he hired a non-Jew with a wagon, who knew a safe route to the other side of the border.

The day arrived for his departure, and the clock was quickly ticking toward the hour that Rav Weiss would leave his house to meet the wagon driver. It was his last chance to escape his city which had become a valley of death, and to escape Europe-where rivers of blood of his fellow Jews had already been spilled. He was about to leave, when suddenly, a voice stopped him - it was the voice of his mother. At the last moment, it had finally dawned on Yitzchak's mother what his departure meant - that she would remain alone. She began to weep, and speaking through her tears, she said, "Do you really intend to leave me alone at a time like this?"

Her question was enough to convince Yitzchak that he was not departing that day after all. He informed the non-Jew that he was not traveling with him, and he stayed in Europe. He suffered all of the travails of the Holocaust in the worst of the camps, Auschwitz, and all because of kibbud eim.

Throughout his life, Rav Weiss told his children, grandchildren, and great-grandchildren that despite all he endured during the Holocaust, he never once regretted fulfilling the great mitzvah of kibbud eim. (Barchi Nafshi)

Rav Chaim Volozhin's Gold Watch

Late one night, Rav Chaim of Volozhin was giving over a shiur to his talmidim on the subject of bitachon. "Does anyone know what time it is?" asked Rav Chaim. None of the talmidim answered since none of them owned a watch, so Rav Chaim continued his shiur.

Suddenly, Rav Chaim interrupted his shiur and said, "You should know that I feel as if we have not yet acquired true bitachon in our hearts. If we had the proper bitachon,

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Shamayim would have sent us a watch, even a gold watch."

Just then, a knock was heard on the door, and a Russian soldier entered the room. The soldier looked hesitantly around the room, and then turned to Rav Chaim and said, "Rebbi, I'm a Jew, a lone Jew among many non-Jewish soldiers. I'm afraid that the soldiers will steal my valuable watch which I received as a present from my father."

The soldier approached Rav Chaim, and handed him the watch. "I prefer to give my watch as a present to a Jewish Rav, rather than have it stolen by a non-Jew. (Ukarata LeShabbat Oneg)

Rav Shlomo Zalman is Not Ashamed

The author of the Sefer Shemirat Ha'Guf v'Hanefesh, R' Lerner, once approached Rav Shlomo Zalman Auerbach, z'tl, to inquire about a source for a certain halacha included in his sefer. Rav Shlomo Zalman responded that he was not familiar with the source. When

Rav Lerner was ready to print his sefer, he included this halacha, and he wrote that he had asked Rav Shlomo Zalman for the source, but he was not familiar with it. However, his peers in his kollel tried to persuade him that it would be disrespectful to the Gadol Hador to publicize this.

R' Lerner again approached Rav Shlomo Zalman, and Rav Shlomo Zalman told him that anyone who writes a sefer is regarded as the Gadol Hador on that topic, and if he wasn't embarrassed to admit that he didn't know the source, why should he? Instead, he should publicize in the sefer that he was not aware of the source, and it was possible that someone, either in Eretz Yisrael or Chutz Lea'Aretz, would be able to provide it. Sure enough, that's exactly what's happened, and after the sefer

was published, someone wrote a letter to R' Lerner with the source. (Heard from R' Lerner)

(Rav Itzhak Nabet)

Les Drapeaux des Bné Israël

Nous débutons cette semaine le quatrième livre de la Thora intitulé Bamidbar, le livre des Nombres.

Celui-ci décrit les pérégrinations des bné Israël dans le désert depuis leur sortie d’Égypte jusqu’aux portes de la Terre d’Israël. La première paracha, Bamidbar, que nous lirons ce Chabat, nous décrit l’organisation des tribus au sein du campement ainsi que leur rôle respectif. Ainsi, chaque famille possédait un chef, une place et un drapeau. Le Midrach Raba (Bamidbar 2,3) nous dévoile la provenance de ces banderoles en ces termes : "Lorsqu' Hachem se dévoila au mont Sinaï, 220 000 anges descendirent pour

l'accompagner. Ceux-ci étaient réunis par groupes et ils brandissaient des drapeaux.

Lorsque les bné Israël virent cela, ils désirèrent eux aussi avoir des étendards ! "Si seulement on pouvait en avoir comme eux ! "implora le peuple. Alors Hachem leur répondit : Si vous en voulez, alors je satisferai votre requête !"

Il semble à première vue qu'Hachem n'avait pas prévu que les tribus portent des drapeaux, et ce n'est que pour leur faire plaisir qu'Il leur permit d'en fabriquer. Or si c'est ainsi, pourquoi suscita-t-Il l'envie du peuple en leur montrant ces anges agitant ces banderoles ? Et s'Il voulait vraiment que les bné Israël portent des drapeaux, pourquoi ne pas leur avoir simplement ordonné de faire des étendards ?

Alors peut-être pouvons-nous expliquer qu'Hachem nous donne ici une leçon

PAR LA FRANCOPHONE

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d'éducation. Les drapeaux représentent la matérialisation d'un amour intense. Ainsi, dans les stades, existe-t-il plusieurs sortes de supporteurs. Il y a les fans qui portent le maillot de leur équipe. Et une autre catégorie, encore plus dévouée. Ces fanatiques, comme on les appelle, sont cloîtrés dans une tribune spéciale, le kop, et préfèrent agiter pendant des heures leurs drapeaux plutôt que de voir le match qui se joue devant eux. Hachem voulait que les bné Israël possèdent ces signes d'amour et de dévotion. Cependant, nous pouvons comprendre qu'il n'aurait pas été noble qu'Il nous ordonne d'en fabriquer. Il fallait que cette démarche vienne de nous. Alors, que fit notre Créateur ? Il montra au peuple les anges dans leur splendeur armés de bannières de mille couleurs ! Il créa ainsi en nous un désir, comme le font les marchands à l'aide des campagnes publicitaires.

Nos sages nous disent que le but de l'éducateur et des parents n'est pas que l'enfant accepte de faire ce que l'on veut de lui. Mais il faut arriver à faire naître chez lui un désir afin qu'il applique de lui-même. En outre, si cet acte ne provient pas d'une volonté personnelle, il est fort probable qu'il l'abandonnera dès qu'il ne sera plus sous le contrôle de ses parents. Pour réussir ce difficile défi, nous pouvons nous aider de l'enseignement de ce Midrach. Comme nous l'avons vu, Hachem suscita notre volonté à l'aide de cette vision des anges munis de drapeaux. De là, nous pouvons prendre une grande leçon : les paroles et les explications ne suffisent pas pour inculquer une bonne éducation à nos enfants. Nous avons l'obligation de leur montrer des exemples concrets. Ce qui ne veut absolument pas dire que les parents doivent demander à leurs enfants de devenir comme un tel, ou de reprocher qu'un tel est meilleur dans tel domaine. L'exemple dont nous parlons ici, c'est l'image que nous-mêmes véhiculons à travers nos actions. En effet, nous ne pouvons pas exiger de nos enfants des actes que nous-mêmes n'accomplissons pas. C'est pourquoi il très important de faire attention, le peu de temps que nous sommes avec eux, à 'être des modèles à tous les niveaux.

Nous devons également être vigilants et ne pas montrer à nos enfants des contre-exemples. C'est pour cela qu'il paraît évident que la télévision, les séries et les films représentent une très grande menace pour l'éducation parentale. Comment expliquer à un enfant que le vol, le meurtre, la drogue, les relations interdites…sont mauvais alors que les films montrent l'inverse et introduisent en lui le désir de faire ce qu'il voit ? De plus, nous savons que lorsque les paroles s'opposent à des exemples concrets, l'enfant retient ce qu'il voit et non pas ce qu'on lui enseigne.

C'est pourquoi nous devons essayer de les protéger des multiples turpitudes en vérifiant ce qu'ils regardent et en devenant nous- mêmes de bons exemples. Stimulons la création de désirs positifs à travers la lecture d'histoires de nos sages ou de contes porteurs de morale. En outre, en racontant des récits à nos enfants, nous avons la possibilité de resserrer les liens parentaux. Mais n'oublions pas que le moyen le plus efficace pour leur réussite réside encore dans la prière. Alors implorons chaque jour Hachem pour que nos enfants grandissent selon les valeurs de la Thora, en bonne santé et qu'ils soient toujours heureux, amen ken yéhi ratson.

Issakhar et Zévouloune

Cette semaine nous débuterons le quatrième livre de la Torah par la paracha Bamidbar. Il est décrit, en autre, l'organisation de chaque tribu au sein du campement et le recensement des hommes de plus de vingt ans. Nous pouvons constater que chaque tribu avait une place et un drapeau selon la tache qu'elle devait accomplir. Le Baal Atourim remarque que lorsque la Torah enseigne la place de la tribu de Zévouloune, elle change étrangement son langage. En effet, pour introduire chaque nouvelle tribu la Torah utilise la conjonction de coordination "et", par exemple nous pouvons lire "et la tribu de Gad, …, et la tribu de Binyamin… mais entre Issakhar et Zévouloune le "et" a été omis. Comme vous le savez dans la Torah chaque lettre est porteuse d'un message, il n'y a rien laissé au hasard. Alors quelle leçon est venue nous apprendre ce changement ?

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La tribu de Issakhar avait pour occupation principale l'étude de la Torah. Or la tribu de Zévouloune s'était engagée à travailler et à combler tous les besoins de la tribu de Issakhar. Le Baal Atourim explique que la Torah n'a pas voulu séparer les tribus pour nous faire entendre que celles-ci avaient la même valeur. Et ce n'est pas parce que Zévouloune travaillait qu'elle était moins importante. Comme il est écrit "C'est un arbre de vie pour celui qui s'y accroche et heureux celui qui le soutient". C'est pourquoi la Torah les a réunis en une seule tribu.

Et plus encore, le Ben Ich Hai zal dans son livre Benaiou sur Méguila (6, a) nous enseigne qu'après 120 ans, celui qui a financé des étudiants en Torah sera considérer comme s'il avait lui-même étudiait ce que "ses associés" ont étudié. Le Beth-Din d'en haut lui dira :"Viens récupérer ton salaire, voici le traité Chévouot, Ketubot… qu’un tel a étudié grâce à ton soutient. Saches qu'aux Yeux d'Hachem c'est comme si tu l'avais toi-même étudié." Comme il est écrit : "Heureux Zévouloune lorsque tu sors et Issakhar dans ta tente", c'est-à-dire : Ne t'inquiètes pas Zévouloune lorsque tu partiras de ce monde, car c'est par ton mérite que Issakhah peut étudier et sa tente, sa maison d'étude, est considérée comme la tienne

Nous voyons donc à quel point le mérite d'aider et de soutenir la Torah est important. Le Pélé Yoetz souligne que si cette mitsva est grande, il existe une obligation particulière sur celui qui a un proche ou de la famille qui étudie la Torah. Il faut tout faire, nous dit ce rav, pour le soutenir afin qu'il continu d'étudier la Torah et de patiquer les mitsvot. Car c'est une louange pour des parents d'avoir des enfants érudits en Torah.

Après tout ce qu'on vient de dire, nous pourrions penser que finalement il semble plus simple d'être un Zévouloune. On peut travailler et vivre avec un certain confort, tout en finançant un peu les yéchivot et profiter des deux mondes ! Alors à quoi bon s'enfermer au Beth Amidrach toute la journée ?

Le rav Yéouda Itakh dans son commentaire sur la paracha de la semaine explique que si Issakhar et Zévouloune ont été considéré

comme une seule tribu, elles possédaient chacun un drapeau différent. Celui d'Issakhar était noir alors que celui de Zévouloune était blanc. Il faut savoir que la couleur des drapeaux représentait la nature du rôle de chaque tribu. La couleur noire de Issakhar représente la difficulté de sa tache. Comme l'ont dit les sages "Chez qui peux-tu trouver la Torah ? Chez celui qui a le visage noircit comme un corbeau à force de peiner dans la Torah". Car l'étude de la Torah n'est pas un métier, c'est un mode de vie. L'étudiant doit être dans son étude du matin jusqu'au soir sans interruption et doit se contenter de peu de matérialité... C'est pourquoi celui qui s'adonne à la Torah est appelé "un ben Torah" un fils de la Torah. Car de même qu'une personne est le fils de ses parents toute sa vie, de même le ben Torah doit être lié avec elle à chaque instant.

La couleur blanche est le symbole de la pureté. Ce drapeau nous avertit que le rôle de Zévouloune est d'être honnête dans son travaille. Il doit parvenir à gagner sa vie sans combine, sans mentir, sans flatterie, sans crasse. Il doit aussi respecter la Torah malgré ses obligations, c'est à dire manger cacher, prier, respecter les fêtes, donner dix pourcents de ses revenus et être convaincu que tous ce qu'il gagne c'est grâce à Hachem et non grâce à la force de ses mains…C'est pourquoi les épreuves de Zévouloune ne sont plus petites que celles d'Issakhar, elles sont juste différentes.

La paracha nous apprend que chaque tribu avait une fonction bien précise, une place dans le campement et un drapeau différent. Mais toutes les tribus partageaient le même objectif : être le plus performant pour le bien du peuple d'Israël. De nos jours, cette organisation a disparu, et chacun peut choisir son rôle dans la communauté. Cependant il est impératif de réfléchir individuellement sur les moyens de se parfaire. Car chaque juif qui s'élève et se réalise dans son domaine permet à tout le peuple de s'améliorer et de rapprocher d'Hachem. Alors nous devons tous essayer de nous surpasser afin de mériter la délivrance que nous attendons chaque jour, amen ken yéhi ratson

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(Rav Yonatan Gefen)

Las dos Etapas del Servicio Divino

En el relato de la Torá sobre la tribu de Leví, repasa la trágica muerte de los rectos hijos de Aharón: Nadav y Avihú. En esta ocasión, la Torá agrega un detalle que no había dicho antes: murieron sin tener hijos (1). La Guemará extrapola de eso que, si hubieran tenido hijos, no hubieran muerto (2). El Jatam Sofer explica que Nadav y Avihú habían alcanzado un nivel tan alto de cercanía a Di-s, que habían materializado su potencial y que ya no tenían necesidad de vivir en este mundo. Sin embargo, si hubieran tenido hijos, hubieran necesitado seguir con vida para criarlos y proveerlos.

Aprendemos de aquí que incluso si una persona alcanza la perfección total en su servicio Divino, es mantenida con vida para que beneficie a sus hijos. Más aún, del comentario del Jatam Sofer se aprende que el servicio Divino tiene dos niveles: el desarrollo de la persona en Torá, personalidad y relación con Di-s, y el segundo es su responsabilidad hacia sus hijos. El Jatam Sofer (3) agrega que un gran tzadik (persona recta) puede ser mantenido con vida para guiar a sus estudiantes y a sus hijos, implicando que la segunda etapa del servicio Divino de la persona no se limita a ayudar a sus hijos, sino también a sus estudiantes (4).

Encontramos un ejemplo de la naturaleza dual de servicio Divino en Parashat Vaishlaj. Después de emerger de los tremendos desafíos de vivir con Laván y enfrentar a su hostil hermano Esav, Yaakov es descrito por la Torá como shalem, completo. Las fuentes rabínicas interpretan que eso significa que estaba completo espiritualmente, que había superado las amenazas espirituales de Laván y Esav emergiendo completamente puro, sin carecer nada. Sin embargo, el resto de su vida estuvo plagado por las dificultades que atravesó como resultado de errores y falencias de personas cercanas a él: la falta de modestia de su hija al salir (5) desembocó en su secuestro por Shejem y la eventual destrucción causada por Shimón y

Leví. Esto fue seguido por el incidente de Rubén mudando la cama de Bilá (6) y la venta de Iosef.

Es sorprendente que después de enfatizar la grandeza individual de Yaakov, la Torá pase a describir las imperfecciones del mundo que lo rodeaba. Esto nos muestra que, mientras que había completado su misión personal, permaneció en el mundo para ayudar a quienes lo rodeaban a rectificar sus falencias (7).

Muchos de los grandes líderes pasan gran parte de sus vidas enfocados principalmente en su misión personal, pero cuando llega el tiempo indicado, dedican gran parte de su energía para servirle al pueblo judío. Rav Shaj es un ejemplo perfecto de esto: estudió continuamente durante muchos años, pero cuando emergió como Gadol (gran líder de Torá), se dedicó por completo al pueblo judío, nunca dándole la espalda a personas que necesitaban su ayuda.

Las dos formas de servicio Divino requieren también dos actitudes y enfoques diferentes; esto se ve en la creación misma de la humanidad. Mientras que todos los animales fueron creados con una sola declaración Divina, el hombre y la mujer fueron creados con dos declaraciones diferentes. Rav Itzjak Bérkovits explica que cada declaración representó una nueva etapa en la creación. La declaración de la creación del hombre representó el aspecto de la avodá como un individuo y su relación consigo mismo, mientras que la declaración de la creación de la mujer llevó a una nueva etapa de la creación, conocida como sociedad, en donde el hombre debe interactuar con quienes lo rodean.

Estas dos etapas requieren mentalidades muy diferentes. Respecto a la actitud hacia uno mismo, el hombre debe aplicar un cierto grado de rigor sobre sí, incluyendo el autoanálisis y el esfuerzo para mejorarse. Cuando atraviesa sufrimiento debería acentuar la necesidad de confiar en Di-s y esforzarse en mejorar. En cambio, en su relación con los demás, el hombre debe tener un enfoque muy diferente. Cuando alguien sufre, no debe decirle que todo viene de Hashem y que debe esforzarse para crecer, sino que debe enfocarse en preocuparse por la otra persona y actuar como si nadie los estuviera cuidando, ni siquiera Di-s.

Reflexion semanal

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Los grandes líderes de Torá demostraron también una actitud dual en sus vidas: con ellos mismos eran exigentes y críticos, huían del honor y se negaban a recibir ayuda de otras personas. Sin embargo, con los demás, eran amables, tolerantes, se preocupaban por ellos y los alababan mucho. Nadav y Avihú jamás tuvieron la responsabilidad de guiar a otros, por lo que su avodá se limitó a la auto perfección.

Que todos ameritemos perfeccionarnos en ambos niveles de servicio Divino, perfeccionándolos a nosotros mismos y al mundo que nos rodea.

Notas: (1) Bamidbar, 3:4. (2) Yevamot, 64a. (3) El Pitujei Jotam fue escrito por el nieto del Jatam Sofer, pero está basado en las enseñanzas que aprendió de su abuelo. (4) Esta idea está apoyada por dos versículos anteriores, en los que la Torá describe a los estudiantes de Moshé como hijos de él. Rashi explica que dado que les enseñó, es como si les hubiera dado vida. Entonces, así como una persona tiene la responsabilidad de guiar a sus hijos físicos, debe hacer lo mismo por sus hijos espirituales. Parece claro que Nadav y Avihú no tuvieron ningún estudiante que hubiera podido causar que sus vidas fueran prolongadas. (5) Como siempre, debemos entender que la Torá nos habla en un nivel que podemos entender. Se enfoca en la falta de modestia de Dina para brindarnos una enseñanza, pero, en realidad, su falencia en esa área hubiera sido inadvertible para nosotros. (6) Ver Parashat Vaishlaj para el relato de la Torá sobre ese incidente. (7) Oído de Rav Efraím Kramer.

Los “Hijos” de Moshé

En su relato de la genealogía de las tribus de Israel, la Torá detalla la descendencia de Moshé y de Aharón, pero sin embargo menciona a los hijos de Aharón tanto en la descendencia de uno como del otro (1).

Rashi explica que los hijos de Aharón son mencionados como parte de la descendencia de Moshé porque él les enseñó Torá, y quien le enseña Torá al hijo de su amigo se considera como si fuera su propio padre. Por lo tanto, dado que Moshé fue maestro de los hijos de Aharón, entonces ellos también son considerados sus hijos (2).

Sin embargo, el Maharal pregunta: Moshé no sólo les enseñó Torá a los hijos de Aharón, sino que le enseñó a todo el pueblo judío, entonces, ¿por qué Moshé no es considerado el padre de todo el pueblo judío? Y responde que Di-s le ordenó a Moshé enseñarle al pueblo judío y que él les enseñó lo que le había sido comandado. Sin embargo, a los hijos de Aharón les enseñó mucho más de lo que le había sido comandado,

y es precisamente esta Torá —aquella que les enseñó voluntariamente—, la que le otorgó a Moshé el mérito de ser considerado padre de los hijos de Aharón (3).

Rav Itzjak Berkovits prueba de otro episodio en Bamidbar que Di-s quería que Moshé entregara de sí por voluntad propia. En parashat Pinjas, Di-s le instruyó a Moshé que designase a Yehoshúa como su sucesor. Le dijo a Moshé que pusiera su mano sobre Yehoshúa, pero Moshé puso en cambio ambas manos sobre él. ¿Por qué Di-s le pidió a Moshé que pusiera sólo una mano y por qué Moshé usó ambas? Rav Berkovits responde que Di-s quería que Moshé pusiera por voluntad propia la segunda mano sobre Yehoshúa para que de esta forma una parte importante de la transmisión de Moshé a Yehoshúa fuera voluntaria (4). Moshé entendió que esto era lo que quería Di-s y por lo tanto actuó consecuentemente.

Pero aún falta explicar por qué sólo quien enseña voluntariamente es considerado progenitor de alguien, pero no quien lo hace por obligación. Rav Berkovits explica que cuando una persona tiene un hijo le entrega una parte de sí mismo a aquella nueva progenie, ya que la genética constituye una gran parte de este nuevo ser. Cuando una persona le enseña Torá a alguien, le está dando parte de su propio ADN espiritual a su estudiante. De esta forma, el maestro se asimila a quien tiene hijos; la única diferencia es que el padre biológico da de su esencia física mientras que el maestro da de su esencia espiritual.

La explicación del Maharal demuestra también que un maestro sólo amerita estar en ese nivel de dar de sí mismo cuando actúa exclusivamente por el deseo de enseñarle a esa persona y no por obligación. Esto se debe a que cuando una persona le enseña a otra por obligación no puede entregarse por completo ya que su intención no es puramente influenciar a la otra persona en el plano espiritual, sino que también es cumplir con su obligación. Como resultado, hay una carencia cualitativa en el proceso de transmisión, a tal punto que la Torá del maestro no es internalizada completamente por el estudiante. Por lo tanto, el estudiante no se considera parte de la descendencia del maestro. Sin embargo, cuando uno enseña por un deseo de compartir las maravillas espirituales de la Torá con otras personas,

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entonces estará compartiendo su esencia espiritual, la cual será transmitida al estudiante y convertirá al maestro en el equivalente al padre del niño.

El principio de que hay una diferencia cualitativa entre la Torá que se enseña por obligación y la que se enseña voluntariamente aplica a una amplia gama de situaciones; por ejemplo, un padre está obligado a enseñarle Torá a su hijo, pero si actúa sólo por obligación entonces el niño lo sentirá y el proceso de transmisión se dificultará.

Esta lección no se limita sólo a padres y maestros. Todos vivimos situaciones en las cuales necesitamos enseñarle a otra persona alguna lección determinada, y los factores motivadores para hacerlo juegan un rol clave en la efectividad de la lección a transmitir. Segundo, el principio aplica a todas las formas de dar, no sólo a la enseñanza de Torá. Dar por obligación es mucho menos loable que dar por el deseo de ayudar al prójimo. El receptor del acto de bondad por lo general advierte la existencia de sentimientos de compulsión en el dador y sentirá incomodidad por poner al dador en una situación en que preferiría no estar (5).

Es más, pareciera claro que el gran beneficio de dar —el aumento del amor por el receptor— se limitaría sólo a los casos en que uno da voluntariamente y no por obligación. De hecho, dar porque uno no tiene otra opción suele causar resentimiento.

Vemos de esta forma cómo Moshé ameritó que la Torá lo considerara el progenitor de los hijos de Aharón por haberles enseñado más de lo que estaba obligado a enseñar. Espero que todos ameritemos emular a Moshé y podamos transmitir voluntariamente nuestra Torá y entregarnos a nosotros mismos.

Notas: (1) Bamidbar 2:1. (2) Rashi, Bamidbar 2:1. (3) Gur Arie, Bamidbar 2:1, os 1. (4) Es evidente que la acción de Moshé de poner Moshé la mano sobre Iehoshúa representó la transmisión de una gran cantidad de conocimiento; al poner dos manos Moshé dio aún más de lo que se le había ordenado. (5) Ver mi ensayo sobre Parashat Reé: El Valor de la amistad, en donde analizo extensamente este tema.

Nahala of the Kaf Hahayim Sofer zt”l Monday the 9th of

Sivan

Rav Yaakov Chaim Sofer, author of Kaf Hachaim, (1870-1939). Born in Baghdad and studied there under the Ben Ish Chai and Rav Abdalah Somech. In 1904, he embarked to Eretz Yisrael. Once in Yerushalayim, he began to study in the kabbalistic Bet Kel yeshiva in the Old City. This yeshiva, founded by Rav Gedalya Chayon, attracted many of the city's great kabbalistic sages, among them the Rashash, who eventually became its rosh yeshiva. In 1909, Rav Yaakov Chaim transferred to the newly founded Shoshanim leDovid yeshiva, located in the Bet Yisrael section of Yerushalayim. In addition to the Kaf Hachaim, he authored Kol Yaakov (on the laws of writing sifrei Torah, tefillin, and mezuzos, as well as various kavanos required for the writing and the donning of tefillin), Yagel Yaakov (a compendium of the Shabbat drashos he delivered while he was in aveilus for his father),and Yismach Yisrael (other chiddushim on the parsha).

Nahala of the “Minhat Yizhak” zt”l Wednesday the 11th of Sivan

Rav Yitzchak Yaakov Weiss (1902-1989) author of Minchas Yitzchak; av Bet din in Grosswardein, Romania before WW2, then in Manchester, England (1949-1969), and av Bet din of The Eidah Chareidis in Yerushalayim (1972-1989). As a young child he learned under the Zhiditchover Rebbe of Delina, Reb Yehuda Zvi Eichenstein. He also had a daily 3 hour chavrusa with his father for many years, during which he learned the derech that his father had acquired from his Rebbe, the Arugas Habosem. For 13 years Reb Yitzchak Yaakov lived in Delina, until the First World War broke out in 1914. The family sought refuge in Munkatch, Hungary. In Adar 1944, the Nazis invaded Hungary and immediately started to erect ghettos. Rav Weiss recorded his harrowing trials and tribulations that he experienced in the war in the first volume of his sefer Minchas Yitzchak in a special section called "Pirsumei Nissa."

Man Plans and G-d Laughs (Rabbi Frand from Torah.org)

Parashat Bamidbar contains one of several instances in the Torah where the Jewish people

Nahalot

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are enumerated by shevet [Tribe]. In addition to this census at the beginning of the Wilderness sojourn, there is another census towards the end of Sefer Bamidbar, at the conclusion of the 40 years of desert “wandering.” For this reason, in Rabbinic literature, the Book of Bamidbar is referred to as the “Chumash HaPikudim” [the Chumash dealing with enumerations]. It is for the same reason that in English (which most likely comes from the Latin), Bamidbar is called “Numbers” — because it begins and ends with counting.

The Jewish people, as a whole, were counted from the ages of twenty to sixty. However, the Tribe of Levi was not included in this tally. The Levites were counted separately, from when they were one month old. The Ramban notes that even though Levi was counted from thirty days and up, rather than from the age of twenty years and up (as were the other tribes), there were only 22,000 Levites. If you would limit the age range of the Levites to the ages of thirty years to fifty years, there were only 8,500 of them! [See Rashi to Bamidbar 4:49]

The Ramban wonders how it was that even with counting the Levites from the age of one month old, their numbers did not reach even half of the size of the next smallest tribe (who was counted from the age of twenty years and above). The Ramban says the explanation cannot be that the Levites had a “dangerous profession,” being that it was their job to carry the Aron [Holy Ark] and other kelim of the mishkan [Tabernacle Vessels]. Granted that a person in that profession who did not have the right intentions when carrying out his sacred duties would be smitten by Heaven, however, at the time of this counting, the Levites were not yet assigned to those potentially dangerous tasks.

The Ramban speculates that this discrepancy in the population of the Tribe of Levi compared to the other Tribes, provides support for the Rabbinic tradition that the Levi was not subjected to the bitter experience of Egyptian bondage. The rest of the Jewish people, who were subjected to “back breaking labor and embittered lives,” were compensated by Heaven with the blessing mentioned at the beginning of the Book of Shemot: “But as much as they (the Egyptians) would afflict it (the Jewish nation), so it would increase and so it would spread out…” [Shemot 1:12]. The miraculous phenomenon of

“six births at one time” accounts for the unnatural population boom within the rest of the Jewish people. This miracle was performed for the tribes who were tortured by the Egyptian bondage. Hashem said to the Egyptians, as it were, “You think you can destroy the Jewish people — let’s see how successful you will be in that endeavor.” This miracle did not apply to the tribe of Levi who were not enslaved and who increased in number strictly based on natural fertility rates.

We see one of the great truths of life from the Ramban: As the Yiddish expression goes – A mensch tracht, un G-t lacht [man thinks and G-d laughs]. If a statistician or a census taker were to estimate who is going to be the most populous tribe — the tribe that endures terrible enslavement and persecution, or the tribe that lives in peace and does not need to work or suffer — clearly the tribe that lives in peace will be projected to be by far the most populous tribe three or four generations later. For sure, they would say, Shevet Levi will be the most populous! However, it does not work like that. Hashem has His plans. That which we think should happen — based on natural and logical projections — is not necessarily going to be what actually occurs.

Rav Chaztkal Levenstein [1895-1974] writes that the biggest proof to this is that the second most populous tribe (after Yehudah) was Dan. Dan had a population of 62,700 people in the census. Dan himself had only one son (Chushim ben Dan), who was deaf. Binyomin had 10 sons. So anyone can do the math: One tribal patriarch had 10 sons and another had a single son who was hearing-impaired. Who is going to be more populous? “The plan of Hashem will be established.” [Mishle 19:21] Dan turns out to be the second most populous tribe, and the Tribe of Binyomin turns out to be just somewhere in the middle.

Man plans and G-d laughs. That is what we see from Shevet Levi, and that is what we see from Shevet Dan.